Quran Daily

The Qur’an is described as ‘correct writings’ (khabarun sahih) because it is free from error, a divine text that has been preserved (al‑muwatta) from the very moment it was revealed. This perfection underscores the Qur’an’s role as the final, unaltered revelation (khatam al‑nubuwwah). Scholars such as Ibn Taymiyyah and Al‑Ghazali emphasize that the Qur’an is not merely a book but a living guidance that shapes the believer’s inner and outer life. Its correctness invites every Muslim to treat it as the primary source for legal rulings, moral conduct, and spiritual reflection, thereby preventing the distortion of faith that can arise from unfounded interpretations. Recognizing the Qur’an’s infallibility fosters humility, encourages diligent study, and reminds us that our actions must be anchored in its authentic teachings. 98:3

The verse of 98:5 crystallises the Qur’an’s definition of the ‘correct religion’: worship of Allah with sincerity (ikhlāṣ), an inclination toward truth (ḥaqīqah), the establishment of prayer (ṣalāh), and the giving of zakah. Classical scholars such as al‑Ghāzālī in ‘Iḥyā’ ’l‑ʿUlūm al‑ʿAlīmiyyah’ stress that ikhlāṣ is the foundation of all acts; without it, even the most beautiful deeds become mere performance. The obligation of zakah, a social contract, is not only a financial duty but a spiritual purification, echoing Ibn al‑Qayyim’s emphasis on its role in removing the ego. By intertwining these elements, the verse presents a holistic model where inner intention, outward ritual, and social responsibility are inseparable, guiding the believer toward a balanced, sincere faith. 98:5

In verse 98:8, the Qur’an presents the gardens of eternal residence as the ultimate reward for those who fear Allah—‘taqwa’. The imagery of lush gardens and flowing rivers is not merely poetic; it reflects the Qur’an’s consistent theme that the righteous are granted a tangible, everlasting abode, a reward that surpasses worldly wealth. Classical scholars such as Al‑Ghazali explain that this reward is both spiritual and material: the believer’s soul experiences divine bliss, while their physical body enjoys a blissful existence. Ibn Taymiyyah further notes that the ‘fear’ mentioned is not terror but a reverential awe that motivates sincere worship and righteous conduct. The verse reminds us that our fear of Allah—rooted in gratitude, humility, and constant remembrance—directly translates into the promise of paradise. Thus, cultivating taqwa is not a passive hope but an active pursuit of a reward that Allah assures for those who sincerely fear Him. 98:8

In Islam, evidence (hujja) is the bridge between the unseen and the seen. The Qur’anic verse underscores that disbelief among the People of the Scripture and the polytheists could not be shaken until ‘clear evidence’ arrived. Scholars such as Ibn Taymiyyah (Al‑I‘tiqād) and Al‑Ghazali (Ihya’ ‘Ulum al‑Din) emphasize that faith must be rooted in verifiable signs—whether textual, experiential, or rational—to avoid the pitfalls of blind certainty. The verse also reminds us that even the most devout can remain in doubt without tangible proof, and that revelation itself is a form of evidence that confirms the consistency of God’s message across ages. This theological principle safeguards the intellect, prevents self‑deception, and ensures that belief is both sincere and substantiated. 98:1